Six Theosophic Points, and Other Writings
61. And in the light dwells the will of the Father and of the Son, and the Holy Spirit is the life therein. He reveals now the power of the gentle essentiality in the light, and that is colours, wonders and virtues.
62. And this is called virgin Wisdom; for it is not a genetrix, neither itself reveals anything, but the Holy Spirit is the revealer of its wonders. Itp. 28 is his vesture and fair adornment, and has in it the wonders, colours and virtues of the divine world; it is the house of the Holy Trinity, and the ornament of the divine and angelic world.
63. In its colours and virtues the Holy Spirit has revealed the chou's of angels, as well as all the marvels of created things, all which have been beheld from eternity in wisdom; without being indeed, but in wisdom as in the mirror, according to their figures; which figures have in the motion of the Father advanced into essence and into a creaturely existence, all according to the wonders of vnsdom.
64. Now, understand us also concerning the other being, where in the terror Nature divides into two beings, as mentioned above: viz. one through the Father's will into fire or into the fire-world; and one through the Father's other will that is drawn or generated in himself, into the majestic lightworld.
65. And the other being, viz. the house of terror in itself, in death, in the darkness of the hostile source (Qual) , which must stand thus in order that there may be an eternal longing in this anguish to be freed from the source. For this longing makes the first will to Nature eternally desirous to come to the aid of its being. Whence then in the Father's will mercy arises, which enters with freedom into the anguish, but cannot remain in the anguish, but goes forth in fire into the source of love.
66. That is, his other will, or his heart, issues inp. 29 him as a fountain of love and mercy, from whence compassion has its origin, so that there is a pity on distress and misery, and a sympathy; viz. here, the Father's will, which is free, reveals itself in the fierceness of Nature, so that the fierce wrathfulness is mitigated.
67. But nevertheless on one part the terrible wheel of fierceness continues independently. For in the terror a mortification is brought about, not indeed a still death, but a mortal life; and resembles the worst thing, as is an aqua fortis or a poison in itself. For such a thing must be, if the centrum- naturae is to subsist eternally.
68. And on the other part life proceeds out of death, and death must therefore be a cause of life. Else, if there were no such poisonous, fierce, fervent source, fire could not be generated, and there could be no essence nor fiery sharpness; hence also there would be no light, and also no finding of life.
69. The first will, which is called Father, finds itself thus in wonders; and the other will, which is called Son, finds itself thus in power. Moreover, thus also the kingdom of joy arises ; for if there were no pain, there were also no joy. But this is the kingdom of joy, that life is delivered from anguish, although life has its origin thus.
70. And therefore the creatures have poison, viz. a gall, for their life. The gall is the cause that there is a mobility by which life rises; for it occasions fire in the heart, and the right life is fire, but it is not the figure of life.
71. From the fire-life springs the right spirit.
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which goes forth from fire in the hght; it is free from fire as air, which nevertheless arises from fire, is free from fire.
72. For the right spirit, or in man the spirit which is generated from the soul's fire, has its property in the Light of life, which burns from fire. For it arises from death, it proceeds out of death, the hostile source has remained away from it in fire, and below fire, in the cause of fire, viz. in fierce wrathful death.
61. And in the light dwells the will of the Father and of the Son, and the Holy Spirit is the life therein. He reveals now the power of the gentle essentiality in the light, and that is colours, wonders and virtues.
62. And this is called virgin Wisdom; for it is not a genetrix, neither itself reveals anything, but the Holy Spirit is the revealer of its wonders. Itp. 28 is his vesture and fair adornment, and has in it the wonders, colours and virtues of the divine world; it is the house of the Holy Trinity, and the ornament of the divine and angelic world.
63. In its colours and virtues the Holy Spirit has revealed the chou's of angels, as well as all the marvels of created things, all which have been beheld from eternity in wisdom; without being indeed, but in wisdom as in the mirror, according to their figures; which figures have in the motion of the Father advanced into essence and into a creaturely existence, all according to the wonders of vnsdom.
64. Now, understand us also concerning the other being, where in the terror Nature divides into two beings, as mentioned above: viz. one through the Father's will into fire or into the fire-world; and one through the Father's other will that is drawn or generated in himself, into the majestic lightworld.
65. And the other being, viz. the house of terror in itself, in death, in the darkness of the hostile source (Qual) , which must stand thus in order that there may be an eternal longing in this anguish to be freed from the source. For this longing makes the first will to Nature eternally desirous to come to the aid of its being. Whence then in the Father's will mercy arises, which enters with freedom into the anguish, but cannot remain in the anguish, but goes forth in fire into the source of love.
66. That is, his other will, or his heart, issues inp. 29 him as a fountain of love and mercy, from whence compassion has its origin, so that there is a pity on distress and misery, and a sympathy; viz. here, the Father's will, which is free, reveals itself in the fierceness of Nature, so that the fierce wrathfulness is mitigated.
67. But nevertheless on one part the terrible wheel of fierceness continues independently. For in the terror a mortification is brought about, not indeed a still death, but a mortal life; and resembles the worst thing, as is an aqua fortis or a poison in itself. For such a thing must be, if the centrum- naturae is to subsist eternally.
68. And on the other part life proceeds out of death, and death must therefore be a cause of life. Else, if there were no such poisonous, fierce, fervent source, fire could not be generated, and there could be no essence nor fiery sharpness; hence also there would be no light, and also no finding of life.
69. The first will, which is called Father, finds itself thus in wonders; and the other will, which is called Son, finds itself thus in power. Moreover, thus also the kingdom of joy arises ; for if there were no pain, there were also no joy. But this is the kingdom of joy, that life is delivered from anguish, although life has its origin thus.
70. And therefore the creatures have poison, viz. a gall, for their life. The gall is the cause that there is a mobility by which life rises; for it occasions fire in the heart, and the right life is fire, but it is not the figure of life.
71. From the fire-life springs the right spirit.
p. 30
which goes forth from fire in the hght; it is free from fire as air, which nevertheless arises from fire, is free from fire.
72. For the right spirit, or in man the spirit which is generated from the soul's fire, has its property in the Light of life, which burns from fire. For it arises from death, it proceeds out of death, the hostile source has remained away from it in fire, and below fire, in the cause of fire, viz. in fierce wrathful death.
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